RUDRAKSHAS (Significance of Vibhuuti and Rudraakshha)

[anand_hudli at BMC.BOEHRINGER-MANNHEIM.COM]

   Nageswar wrote:

>Begining from Adishankara all shaivas and shaktas wear Rudrakshas and apply
>vibhudi at most parts of the body.  Some wear more of these Rudrakshamala
>malas than others starting from top of the head.    What is the significance?
>Can anybody comment on vibhidi and rudrakshas.
>...
>Are Rudrakshas really necessary OR is it  one form of identity to establish I
>am.

  The significance of vibhuuti and rudraksha beads is mentioned in many
  Shaiva texts. The Rudrakshha-jaabaala-upanishhad deals with the importance
  of Rudrakshha's. The upanishhad is in the form of a dialog between Jaabaala
  or BhusuNDa and Lord Kaalaagnirudra. Two accounts are given regarding the
  origin of Rudrakshha. In order to bring about the destruction of
  tripuraasura, Lord Shiva closed His eyes. Drops of water fell from His eyes.
  These drops of water became Rudrakshha's. After the destruction of the
  universe, Lord Shiva closed His (third) eye of destruction. Again, tears
  fell from His closed eye and these tears became Rudrakshhas.

  The upanishhad also mentions how and where these Rudrakshhas must be worn
  on the body, and the mantras associated with them. Wearing, touching, and
  even seeing Rudraakshha's is said to confer merit and wipe out sins.

  The akshhamaalikaa-upanishhad of the Rg Veda describes the significance
  of the rosary of beads. The rosary may be used for chanting (japa) and
  also as an ornament. A rosary should consist of 50 beads. This upanishhad
  is in the form of a dialog between Prajaapati the Creator (Brahmaa) and
  Guha, the son of Shiva.

  The Bhasma-jaabaala-upanishad, in the form of a dialog between Jaabaala
  (BhusuNDa) and Shiva, deals with the importance of Bhasma (vibhuuti) and
  the tripuNDra (the three horizontal lines) marks on the forehead and
  other parts of the body made with the bhasma. The bhasma is itself
  prepared as an end-result of a homa done with such materials as
  cow dung, ghee, rice, etc. , the main mantra being "tryaMbakaM
  yajaamahe ..." What remains as ashes at the end of the homa is vibhuuti.
  There are specific mantras that are to be recited while applying vibhuuti
  such as "maanastoke ..". The vibhuuti is said to  purify one, both
  externally and internally.

  The significance of Vibhuuti and Rudraakshhas is explained by upanishhad
  Brahma Yogin, the commentator on all the 108 upanishhads.

  na hi svaaGYalokasya sahasaa svaGYaanamudeti tasyaashuddhaantaratvaat.h

  Knowledge of the Atman does not dawn all of a sudden on a person who is
  ignorant of the Atman. This is because such a person's mind is not pure.

    (upanishhad Brahma Yogin's commentary on the akshhamaalikaa up.)

  na hi ashuddhachittaM mantraarthapratyagabhinnabrahmavishhayaM bhavati

  Brahman, which is nondifferent from the Inner Self and the purport of all
  mantras, does not come within the range of an impure mind.

   (upanishhad Brahma Yogin's commentary on the akshhamaalikaa up.)

   chittashuddhir-vibhuuti-rudraakshadhaaraNaadR^ite na sambhavati iti

  Without vibhuuti and rudraakshha's, purification of the mind is not
  possible.

  (upanishhad Brahma Yogin's commentary on the rudraakshhajaabaala up.)

  Therefore, the role played by vibhuuti and rudraakshhas is to purify the
  mind (chittashuddhi). This chittashuddhi is necessary for realization of
  the Self.


  >Shubham                                                     Nageswar


  Anand